Plutarch, De Iside et Osiride
Goodwin, Ed.

For the frame and constitution of this world is made up of contrary powers, but yet such as are not of such equal strength but that the better is still predominant. But it is impossible for the ill one to be quite extinguished, because much of it is interwoven with the body and much with the soul of the universe, and it always maintains a fierce combat with the better part. And therefore in the soul, intellect and reason, which is the prince and master of all the best things, is Osiris; and in the earth, in the [p. 110] winds, in the waters, in the heaven, and in the stars, what is ranged, fixed, and in a sound constitution (as orderly seasons, due temperament of air, and the revolutions of the stars) is the efflux and appearing image of Osiris. Again, the passionate, Titanic, irrational, and brutal part of the soul is Typhon; and what in the corporeal nature is adventitious, morbid, and tumultuous (as irregular seasons, distemperatures of air, eclipses of the sun, and disappearings of the moon) is, as it were, the incursions and devastations of Typhon. And the name of Seth, by which they call Typhon, declares as much; for it denotes a domineering and compelling power, and also very often an overturning, and again a leaping over. There are also some that say that Bebon was one of Typhon's companions; but Manetho saith, Typhon himself was called Bebon. Now that name signifies restraining and hindering; as who should say, ‘while all things march along in a regular course and move steadily toward their natural end, the power of Typhon stands in their way and stops them.’